John Owen, Christologia
Christologia:
or a Declaration of the glorious Mystery of the Person of Christ--God
and Man:
with the infinite Wisdom, Love, and Power of God in the Contrivance
and Constitution thereof;
as also,
of the Grounds and Reasons of His Incarnation;
the Nature of His Ministry in Heaven;
the Present State of the Church above thereon; and
the Use of His Person in Religion:
with
an Account and Vindication of the Honour, Worship, Faith, Love, and
Obedience due unto Him, in and from the Church.
"Yea doubtless, and I count all things [but] loss for the excellency
of the knowledge of Christ Jesus my Lord: for whom I have suffered the
loss of all things, and do count them [but] dung, that I may win
Christ."--Philippians 3:8.
Table of Contents
Prefatory Note
The Preface
Chapter I. Peter's Confession; Matt.16:16--Conceits of the Papists
thereon--The Substance and Excellency of that Confession
Chapter II. Opposition made unto the Church as built upon the Person
of Christ
Chapter III. The Person cf Christ the most ineffable Effect of Divine
Wisdom and Goodness--Thence the next Cause of all True
Religion--In what sense it is so
Chapter IV. To Person of Christ the Foundation of all the Counsels of
God
Chapter V. The Person of Christ the great Representative of God and
his Will
Chapter VI. The Person of Christ the great Repository of Sacred Truth-
-Its Relation thereunto.
Chapter VII. Power and Efficacy Communicated unto the Office of
Christ, for the Salvation of the Church, from his Person
Chapter VIII. The Faith of the Church under the Old Testament in and
concerning the Person of Christ
Chapter IX. Honour due to the Person of Christ--The nature and Causes
of it
Chapter X. The Principle of the Assignation of Divine Honour unto the
Person of Christ, in both the Branches of it; with is Faith in
Him
Chapter XI. Obedience unto Christ--The Nature and Causes of it
Chapter XII. The especial Principle of Obedience unto the Person of
Christ; which is Love--Its Truth and Reality Vindicated.
Chapter XIII. The Nature, Operations, and Causes of Divine Love, as it
respects the Person of Christ
Chapter XIV Motives unto the Love of Christ
Chapter XV. Conformity unto Christ, and Following his Example
Chapter XVI. An humble Inquiry into, and Prospect of, the infinite
Wisdom of God, in the Constitution of the Person of Christ,
and the Way of Salvation thereby
Chapter XVII Other Evidences of Divine Wisdom in the Contrivance of
the Work of Redemption in and by the Person of Christ, in
Effects Evidencing a Condecency thereunto
Chapter XVIII. The Nature of the Person of Christ, and the
Hypostatical Union of his Natures Declared
Chapter XIX. The Exaltation of Christ, with his Present state and
Condition in Glory during the Continuance of his Mediatory
Office.
Chapter XX. The Exercise of the Mediatory Office of Christ in Heaven
Prefatory Note
To object of Dr Owen in this treatise is to illustrate the mystery of
divine grace in the person of Christ. It bears the title,
"Christologia;" but it differs considerably from modern works of the
same title or character. It is not occupied with a formal induction
from Scripture in proof of the supreme Godhead of the Saviour. Owen
assumes the truth of this doctrine, and applies all his powers and
resources to expound its relations in the Christian system, and its
bearings on Christian duty and experience.
Chapter 1 of the work is devoted to an exposition of Matt.16:16, as a
warrant and basis for his inquiry respecting the person of Christ.
Chapter 2 contains some historical references to the opposition
encountered by this doctrine in past ages. From Chapter 3 to 7
inclusive, the person of Christ is exhibited as the origin of all true
religion, the foundation of the divine counsel, the representation of
the divine nature and will, the embodiment and sum of divine truth,
and the source of divine and gracious efficacy for the salvation of
the church. The faith of the Old Testament Church respecting it is
illustrated in Chapter 8. Then follows the second leading division of
the treatise, in which the divine honours and obedience due to Christ,
and our obligation to seek conformity to him, are urged at some
length, from Chapter 9 to 15. It is followed in Chapters 16 and 17
with an inquire into the divine wisdom as manifested in the person of
Christ. The hypostatical union is explained, Chapter 18. Two more
Chapters, 19 and 20, close the work, with a dissertation on the
exaltation of Christ, and the mode in which he discharges his
mediatorial functions in heaven.
The treatise was first published in 1679. We are not informed under
what particular circumstances Owen was led to prepare it. There is
internal evidence in the work itself that he laboured under a strong
impression of the peril in which evangelical religion would be
involved, if views of the person of Christ, either positively unsound
or simple vague and defective, obtained currency in the British
churches. His acquaintance with the early history of the church taught
him that against this doctrine the persevering assaults of Satan had
been directed; and, with sagacious foresight, he anticipated the rise
of heresy on this point in England. He speaks of "woeful contests"
respecting it,--increasing rather than abating "unto this very day;"
and intimates his conviction, in language which elucidates his main
design in this work, that the only way by which they could be
terminated was to enthrone Christ anew in the hearts and consciences
of men.
Events ensued which justified these apprehensions of Own. A prolonged
controversy on the subject of the Trinity arose, which drew forth the
works of Bull (1686), Sherlock (1690), and South (1695). In 1710,
Whiston was expelled from Oxford for his Arianism. Dr S Clarke, in
1712, published Arian views, for which he was summoned before the
Convocation. Among the Presbyterian Dissenters Pierce and Hallet
(1717) became openly committed to Arianism. Dr Isaac Watts who
succeeded (1702) to the charge of the same congregation in London
which had been under the care of Owen, broached the "Indwelling
Schema"; according to which the Father is so united to the man Christ
Jesus, whose human soul preexisted his coming in the flesh, that,
through this indwelling of the Godhead, he became properly God.
The Christology of Owes has always been highly valued, and will be of
use to all ages of the church:--"A work," says the late Dr M'Crie,
"which, together with its continuation, the 'Meditations on the Glory
of Christ,' of all the theological works published by individuals
since the Reformation, next to 'Calvin's Institutions', we would have
deemed it our highest honour to have produced."--Ed.
The Preface
It is a great promise concerning the person of Christ, as he was to be
given unto the church, (for he was a child born, a son given unto us,
Isa.9:6,) that God would "lay him in Zion for a foundation, a stone, a
tried stone, a precious cornerstone, a sure foundation," whereon "he
that believeth shall not make haste:" Isa.28:16. Yet was it also
foretold concerning him, that this precious foundation should be "for
a stone of stumbling, and for a rock of offense, to both the houses of
Israel; for a gin and for a snare to the inhabitants of Jerusalem;" so
as that "many among them should stumble, and fall, and be broken, and
be snared, and be taken:" Isa.8:14,15. According unto this promise and
prediction it has fallen out in all ages of the church; as the apostle
Peter declares concerning the first of them. "Wherefore also," saith
he, "it is contained in the Scripture, Behold, I lay in Sion a chief
cornerstone, elect, precious; and he that believeth on him shall not
be confounded. Unto ye therefore which believe, he is precious; but
unto them which be disobedient, the stone which the builders
disallowed, the same is made the head of the corner, and a stone of
stumbling, and a rock of offense, even to them which stumble at the
word, being disobedient: whereunto also they were appointed:" 1
Pet.2:6-8.
Unto them that believe unto the saving of the soul, he is, he always
has been, precious--the sun, the rock, the life, the bread of their
souls--every thing that is good, useful, amiable, desirable, here or
unto eternity. In, from, and by him, is all their spiritual and
eternal life, light, power, growth, consolation, and joy here; with
everlasting salvation hereafter. By him alone do they desire, expect,
and obtain deliverance from that woeful apostasy from God, which is
accompanied with--which containeth in it virtually and meritoriously
whatever is evil, noxious, and destructive unto our nature, and which,
without relief, will issue in eternal misery. By him are they brought
into the nearest cognation, alliance, and friendship with God, the
firmest union unto him, and the most holy communion with him, that our
finite natures are capable of, and so conducted unto the eternal
enjoyment of him. For in him "shall all the seed of Israel be
justified, and shall glory;" (Isa.45:25;) for "Israel shall be saved
in the Lord with an everlasting salvation;" they "shall not be ashamed
nor confounded, world without end:" verse 17.
On these and the like accounts, the principal design of their whole
lives unto whom he is thus precious, is to acquaint themselves with
him--the mystery of the wisdom, grace, and love of God, in his person
and mediation, as revealed unto us in the Scripture, which is "life
eternal;" (John 17:3;)--to trust in him, and unto him, as to all the
everlasting concernments of their souls--to love and honour him with
all their hearts--to endeavour after conformity to him, in all those
characters of divine goodness and holiness which are represented unto
them in him. In these things consist the soul, life, power, beauty,
and efficacy of the Christian religion; without which, whatever
outward ornaments may be put upon its exercise, it is but a useless,
lifeless carcass. The whole of this design is expressed in these
heavenly words of the apostle: (Phil.3:8-12:) "Yea doubtless, and I
count all things but loss for the excellency of the knowledge of
Christ Jesus my Lord: for whom I have suffered the loss of all things,
and do count them but dung, that I may win Christ, and be found in
him, not having mine own righteousness, which is of the law, but that
which is through the faith of Christ, the righteousness which is of
God by faith: that I may know him, and the power of his resurrection,
and the fellowship of his sufferings, being made conformable unto his
death; if by any means I might attain unto the resurrection of the
dead. Not as though I had already attained, either were already
perfect; but I follow after, if that I may apprehend that for which
also I am apprehended of Christ Jesus." This is a divine expression of
that frame of heart of that design--which is predominant and
efficacious in them unto whom Christ is precious
But, on the other hand, (according unto the fore-mentioned
prediction,) as he has been a sure foundation unto all that believe,
so he has in like manner been "a stone of stumbling and a rock of
offense unto them that stumble at the word, being disobedient:
whereunto also they were appointed." There is nothing in him--nothing
wherein he is concerned--nothing of him, his person, his natures, his
office, his grace, his love, his power, his authority, his relation
unto the church--but it has been unto many a stone of stumbling and
rock of offense. Concerning these things have been all the woeful
contests which have fallen out and been managed among those that
outwardly have made profession of the Christian religion. And the
contentions about them do rather increase than abate, unto this very
day; the dismal fruits whereof the world groaneth under, and is no
longer able to bear. For, as the opposition unto the Lord Christ in
these things, by men of perverse minds, has ruined their own souls--as
having dashed themselves in pieces against this everlasting rock--so
in conjunction with other lusts and interests of the carnal minds of
men, it has filled the world itself with blood and confusion.
The re-enthroning of the Person, Spirit, Grace, and authority of
Christ, in the hearts and consciences of men, is the only way whereby
an end may be put unto these woeful conflicts. But this is not to be
expected in any degree of perfection amongst them who stumble at this
stone of offense, whereunto they were appointed; though in the issue
he will herein also send forth judgment unto victory, and all the meek
of the earth shall follow after it. In the meantime, as those unto
whom he is thus a rock of offence--in his person, his spirit, his
grace, his office, and authority--are diligent and restless (in their
various ways and forms, in lesser or higher degrees, in secret
artifices, or open contradictions unto any or all of them, under
various pretences, and for divers ends, even secular advantages some
of them, which the craft of Satan has prepared for the ensnaring of
them) in all ways of opposition unto his glory; so it is the highest
duty of them unto whom he is precious, whose principal design is to be
found built on him as the sure foundation, as to hold the truth
concerning him, this person, spirit, grace, office, and authority,)
and to abound in all duties of faith, love, trust, honour, and delight
in him--so also to declare his excellency, to plead the cause of his
glory, to vindicate his honour, and to witness him the only rest and
reward of the souls of men, as they are called and have opportunity.
This, and no other, is the design of the ensuing treatise; wherein,
as all things fall unspeakably short of the glory, excellency, and
sublimity of the subject treated of, (for no mind can conceive, no
tongue can express, the real substantial glory of them,) so there is
no doubt but that in all the parts of it there is a reflection of
failings and imperfections, from the weakness of its author. But yet I
must say with confidence, that in the whole, that eternal truth of God
concerning the mystery of his wisdom, love, grace, and power, in the
person and mediation of Christ, with our duties towards himself
therein, even the Father, Son, and eternal Spirit, is pleaded and
vindicated, which shall never be shaken by the utmost endeavours and
oppositions of the gates of hell.
And in the acknowledgment of the truth concerning these things
consists, in an especial manner, that faith which was the life and
glory of the primitive church, which they earnestly contended for,
wherein and whereby they were victorious against all the troops of
stumbling adversaries by whom it was assaulted. In giving testimony
hereunto, they loved not their lives unto the death, but poured out
their blood like water, under all the pagan persecutions, which had no
other design but to cast them down and separate them from this
impregnable rock, this precious foundation. In the defence of these
truths did they conflict, in prayers, studies, travels, and writings,
against the swarms of seduces by whom they were opposed. And, for this
cause, I thought to have confirmed the principal passages of the
ensuing discourse with some testimonies from the most ancient writes
of the first ages of the church; but I omitted that cause, as fearing
that the interposition of such passages might obstruct instead of
promoting the edification of the common sort of readers, which I
principally intended. Yet, withal, I thought not good utterly to
neglect that design, but to give at least a specimen of their
sentiments about the principal truths pleaded for, in this preface to
the whole. But herein, also, I met with a disappointment; for the
bookseller having, unexpectedly unto me, finished the printing of the
discourse itself, I must be contented to make use of what lieth
already collected under my hand, not having leisure or time to make
any farther inquiry.
I shall do something of this nature, the rather because I shall have
occasion thereby to give a summary account of some of the principal
parts of the discourse itself, and to clear some passages in it, which
by some may be apprehended obscure.
Chap. I. The foundation of the whole is laid in the indication of
those words of our blessed Saviour, wherein he declares himself to be
the rock whereon the church is built: (Matt.16:18:) "And I say also
unto thee, That thou art Peter, and upon this rock I will build my
church; and the gates of hell shall not prevail against it." The
pretended ambiguity of these words has been wrested by the secular
interests of men, to give occasion unto that prodigious controversy
among Christian, with, whether Jesus Christ or the Pope of Rome be the
rock whereon the church is built. Those holy men of old unto whom
Christ was precious, being untainted with the desires of secular
grandeur and power, knew nothing hereof. Testimonies may be--they have
been--multiplied by other unto this purpose. I shall mention some few
of them.
"Houtos estin he pros ton Patera agousa hosos, he petra, he kleis, he
poimen", &c, saith Ignatius: Epist. ad Philadelph.--"He" (that is,
Christ) "is the way leading unto the Father, the rock, the key, the
shepherd"--wherein he has respect unto this testimony. And Origin
expressly denies the words to be spoken of Peter, in Matt.16: (Tract.
1:) "Quod si super unum illum Petrum tantum existimees totam eclesiam
aedificar, quid dicturus es de Johanne, et apostolorum unoquoque? Num
audebimus dicere quod adversus Petrum unum non prevaliturae sunt
portae inferorum?"--"If you shall think that the whole church was
built on Peter alone, what shall we say of John, and each of the
apostles? What! shall we dare to say that the gates of hell shall not
prevail against Peter only?" So he [held,] according unto the common
opinion of the ancients, that there was nothing peculiar in the
confession of Peter, and the answer made thereunto as unto himself,
but that he spake and was spoken unto in the name of all the rest of
the apostles. Euseb. Preparat. Evang., lib. 1 cap. 3: "Ete onomasti
prothespistheisa ekklesia autou hesteke kata bathous erridzoomene, kai
mechris ouranioon hapsidoon euchais hosioon ka theofiloon anoroon
meteooridzomene--dia mian ekeinen, hen autos apefenato lexin, eipoon,
Epi ten petran oikodomesoo mou ten ekklesian, kan pulai haidou ou
katischusousin autes". He proves the verity of divine predictions from
the glorious accomplishment of that word, and the promise of our
Saviour, that he would build his church on the rock, (that is,
himself,) so as that the gates of hell should not prevail against it.
For "Unum hoc est immobile fundamentum, una haec est felix fidei
Petra, Petri ore confessa, Tu es filius Dei vivi," says Hilary de
Trin., lib. 2--"This is the only immovable foundation, this is the
blessed rock of faith confessed by Peter, Thou art the Son of the
living God". And Epiphanius, Haer.29: "Epi tei petri tautei tes
asfalous pisteoos oikodomesoo mou ten ekklesian".--"Upon this rock" of
assured faith "I will build my church". For many thought that faith
itself was metonymically called the Rock, because of its object, or
the person of Christ, which is so.
One or two more out of Augustine shall close these testimonies:
"Super hanc Petram, quam confessus es, super meipsum filium Dei vivi,
aedificabo ecclesiam meam. Super me aedificabo te, non me super te:"
De Verbis Dom., Serm. 13.--"Upon this rock which thou hast confessed--
upon myself, the God of the living God--I will build my church I will
build thee upon myself, and not myself on thee." And he more fully
declareth his mind: (Tract. 124, in Johan.:) "Universam significabat
ecclesiam, quae in hoc seculo diversis tentationibus, velut imbribus,
fluminibus, tempestatibusque quatitur, et non cadit; quoniam fundata
est supra Petram; unde et Petrus nomen accepit. Non enim a Petro
Petra, sed Petrus a Petra; sicut non Christus a Christiano, sed
Christianus a Christo vocatur. Ideo quippe ait Dominus, 'Super hanc
Petram aedificabo ecclesiam meam', quia dixerat Petrus, 'Tu es
Christus filius Dei vivi'. 'Super hanc ergo' (inquit) 'Petram quam
confessus es, aedificabo eccleaism meam'. Petra enim erat Christus,
super quod fundamentum etiam ipse aedificatus est Petrus. Fundamentum
quippe aliud nemo potest ponere, praeter id quod positum est, quod est
Jesus Christus".--"He (Christ) meant the universal church, which in
this world is shaken with divers temptations, as with showers, floods,
and tempests, yet falleth not, because it is built on the rock (Petra)
from whence Peter took his name. For the rock is not called Petra from
Peter, but Peter is so called from Petra the rock; as Christ is not so
called from Christian, but Christian from Christ. Therefore, said the
Lord, 'Upon this rock will I build my church;' because Peter said,
'Thou art the Christ, the Son of the living God.' Upon this rock,
which thou hast confessed, will I build my church. For Christ himself
was the rock on which foundation Peter himself was built. For other
foundation can no man lay, save that which is laid which is Jesus
Christ.
Chap. II. Against this rock, this foundation of the church--the
person of Christ, and the faith of the church concerning it--great
opposition has been made by the gates of hell. Not to mention the rage
of the pagan world, endeavouring by all effects of violence and
cruelty to cast the church from this foundation; all the heresies
wherewith from the beginning, and for some centuries of years ensuing,
it was pestered, consisted in direct and immediate oppositions unto
the eternal truth concerning the person of Christ. Some that are so
esteemed, indeed, never pretended unto any sobriety, but were mere
effects of delirant [raving] imaginations; yet did even they also, one
way or other, derive from an hatred unto the person of Christ, and
centred therein. Their beginning was early in the church, even before
the writing of the gospel by John, or of his Revelation, and indeed
before some of Paul's epistles. And although their beginning was but
small, and seemingly contemptible, yet, being full of the poison of
the old serpent, they diffused themselves in various shapes and forms,
until there was nothing left of Christ--nothing that related unto him,
not his natures, divine or human, not their properties nor acting, not
his person, nor the union of his natures therein--that was not opposed
and assaulted by them. Especially so soon as the gospel had subdued
the Roman empire unto Christ, and was owned by the rulers of it, the
whole world was for some ages filled with uproars, confusion, and
scandalous disorders about the person of Christ, through the cursed
oppositions made thereunto by the gates of hell. Neither had the
church any rest from these convicts for about five hundred year. But
near that period of time, the power of truth and religion beginning
universally to decay among the outward professors of them, Satan took
advantage to make that havoc and destruction of the church--by
superstition, false worship, and profaneness of life which he failed
of in his attempt against the person of Christ, or the doctrine of
truth concerning it.
It would be a tedious work, and, it may be, not of much profit unto
them who are utterly unacquainted with things so long past and gone,
wherein they seem to have no concernment, to give a specimen of the
several heresies whereby attempts were made against this rock and
foundation of the church. Unto those who have inquired into the
records of antiquity, it would be altogether useless. For almost every
page of them, at first view, presents the reader with an account of
some one or more of them. Yet do I esteem it useful, that the very
ordinary sort of Christians should, at least in general, be acquainted
with what has passed in this great contest about the person of Christ,
from the beginning. For there are two things relating thereunto
wherein their faith is greatly concerned. First, There is evidence
given therein unto the truth of those predictions of the Scripture,
wherein this fatal apostasy from the truth, and opposition unto the
Lord Christ, are foretold: and, secondly, An eminent instance of his
power and faithfulness, in the appointment and conquest of the gates
of hell in the management of this opposition. But they have been all
reckoned up, and digested into methods of time and matter, by many
learned men, (of old and of late,) so that I shall not in this
occasional discourse represent them unto the reader again. Only I
shall give a brief account of the ways and means whereby they who
retained the profession of the truth contended for it, unto a conquest
over the pernicious heresies wherewith it was opposed.
The defense of the truth, from the beginning, was left in charge
unto, and managed by, the guides and rulers of the church in their
several capacities. And by the Scripture it was that they discharged
their duty confirmed with apostolical tradition consonant thereunto.
This was left in charge unto them by the great apostle, (Acts
20:28-31; 1 Tim.6:13,14; 2 Tim.2:1,2,15,23,24; 4:1-5,) and wherein any
of them failed in this duty, they were reproved by Christ himself:
Rev.2:14,15,20. Nor were private believers (in their places and
capacities) either unable for this duty or exempt from it, but
discharged themselves faithfully therein, according unto commandment
given unto them: 1 John 2:20,27; 4:1-3; 2 John 8,9. All true
believers, in their several stations--by mutual watchfulness,
preaching, or writing, according unto their calls and abilities--
effectually used the outward means for the preservation and
propagation of the faith of the church. And the same means are still
sufficient unto the same ends, were they attended unto with conscience
and diligence. The pretended defense of truth with arts and arms of
another kind has been the bane of religion, and lost the peace of
Christians beyond recovery. And it may be observed, that whilst this
way alone for the preservation of the truth was insisted on and
pursued, although innumerable heresies arose one after another, and
sometimes many together, yet they never made any great progress, nor
arrived unto any such consistency as to make a stated opposition unto
the truth; but the errors themselves and their authors, were as
vagrant meteors, which appeared for a little while, and vanished away.
Afterwards it was not so, when other ways and means for the
suppression of heresies were judged convenient and needful.
For in process of time, when the power of the Roman empire gave
countenance and protection unto the Christian religion, another way
was fixed on for this end, viz., the use of such assemblies of bishops
and others as they called General Councils, armed with a mixed power,
partly civil and partly ecclesiastical--with respect unto the
authority of the emperors and that jurisdiction in the church which
began then to be first talked of. This way was begun in the Council of
Nice, wherein, although there was a determination of the doctrine
concerning the person of Christ--then in agitation, and opposed, as
unto his divine nature therein--according unto the truth, yet sundry
evils and inconveniences ensued thereon. For thenceforth the faith of
Christians began greatly to be resolved into the authority of men, and
as much, if not more weight to be laid on what was decreed by the
fathers there assembled, than on what was clearly taught in the
Scriptures. Besides, being necessitated, as they thought, to explain
their conceptions of the divine nature of Christ in words either not
used in the Scripture, or whose signification unto that purpose was
not determined therein, occasion was given unto endless contentions
about them. The Grecians themselves could not for a long season agree
among themselves whether "ousia" and "hupostatis" were of the same
signification or no, (both of them denoting essence and substance,) or
whether they differed in their signification, or if they did, wherein
that difference lay. Athanasiu6 at first affirmed them to be the same:
Orat. 5 con. Arian., and Epist. ad African. Basil denied them so to
be, or that they were used unto the same purpose in the Council of
Nice: Epist. 78. The like difference immediately fell out between the
Grecians and Latins about "hypostasis" and "persona". For the Latins
rendered "hypostasis" by "substantia," and "prosoopon" by "persona."
Hereof Jerome complains, in his Epistle to Damasus, that they required
of him in the East to confess "tres hypostases," and he would only
acknowledge "tree personas:" Epist. 71. And Augustine gives an account
of the same difference: De Trinitate, lib 5 cap. 8, 9. Athanasius
endeavoured the composing of this difference, and in a good measure
effected it, as Gregory Nazianzen affirms in his oration concerning
his praise. It was done by him in a synod at Alexandria, in the first
year of Julian'6 reign. On this occasion many contests arose even
among them who all pleaded their adherence unto the doctrine of the
Council of Nice. And as the subtle Asians made incredible advantage
hereof at first, pretending that they opposed not the deity of Christ,
but only the expression of it by of "homo-ousios", so afterwards they
countenanced themselves in coining words and terms, to express their
minds with, which utterly reacted it. Hence were their "homoousios,
heterousios, ex ouk ontoon", and the like names of blasphemy, about
which the contests were fierce and endless. And there were yet farther
evils that ensued hereon. For the curious and serpentine wits of men,
finding themselves by this means set at liberty to think and discourse
of those mysteries of the blessed Trinity, and the person of Christ,
without much regard unto plain divine testimonies, (in such ways
wherein cunning and sophistry did much bear sway,) began to multiply
such near, curious, and false notions about them, especially about the
latter, as caused new disturbances, and those of large extent and long
continuance. For their suppression, councils were called on the neck
of one another, whereon commonly new occasions of differences did
arise, and most of them managed with great scandal unto the Christian
religion. For men began much to forego the primitive ways of opposing
errors and extinguishing heresies; retaking themselves unto their
interest, the number of their party, and their prevalence with the
present emperors. And although it so fell out--as in that at
Constantinople, the first at Ephesus, and that at Chalcedon--that the
truth (for the substance of it) did prevail, (for in many others it
happened quite otherwise,) yet did they always give occasions unto new
divisions, animosities, and even mutual hatreds, among the principal
leaders of the Christian people. And great contests there were among
some of those who pretended to believe the same truth, whether such or
such a council should be received--that is, plainly, whether the
church should resolve its faith into their authority. The strifes of
this nature about the first Ephesian Council, and that at Chalcedon,
not to mention those wherein the Asians prevailed, take up a good part
of the ecclesiastical story of those days. And it cannot be denied,
but that some of the principal persons and assemblies who adhered unto
the truth did, in the heat of opposition unto the heresies of other
men, fall into unjustifiable excess themselves.
We may take an instance hereof with respect unto the Nestorian
heresy, condemned in the first Ephesian Council, and afterwards in
that at Chalcedon. Cyril of Alexandria, a man learned and vehement,
designed by all means to be unto it what his predecessor Athanasius
had been to the Arian; but he fell into such excesses in his
undertakings, as gave great occasion unto farther tumults. For it is
evident that he distinguisheth not between "hupostatis" and "fusis",
and therefore affirms, that the divine Word and humanity had "mian
fusin", one nature only. So he does plainly in Epist. ad Successum:
"They are ignorant," saith he, "hoti kath' aletheian esti mia fusis
tou logou sesarkoomene". Hence Eutyches the Archimandrite took
occasion to run into a contrary extreme, being a no less fierce enemy
to Nestorius than Cyril was. For to oppose him who divided the person
of Christ into two, he confounded his natures into one--his delirant
folly being confirmed by that goodly assembly, the second at Ephesus.
Besides, it is confessed that Cyril--through the vehemency of his
spirit, hatred unto Nestorius, and following the conduct of his own
mind in nice and subtle expressions of the great mystery of the person
of Christ--did utter many things exceeding the bounds of sobriety
prescribed unto us by the apostle, (Rom.12:3,) if not those of truth
itself. Hence it is come to passe that many learned men begin to think
and write that Cyril was in the wrong, and Nestorius by his means
condemned undeservedly. However, it is certain to me, that the
doctrine condemned at Ephesus and Chalcedony as the doctrine of
Nestorius, was destructive of the true person of Christ; and that
Cyril, though he missed it in sundry expressions, yet aimed at the
declaration and confirmation of the truth; as he was long since
vindicated by Theorianus: Dialog. con. Armenios.
However, such was the watchful care of Christ over the church, as
unto the preservation of this sacred, fundamental truth, concerning
his divine person, and the union of his natures therein, retaining
their distinct properties and operations, that--notwithstanding all
the faction and disorder that were in those primitive councils, and
the scandalous contests of many of the members of them;
notwithstanding the determination contrary unto it in great and
numerous councils--the faith of it was preserved entire in the hearts
of all that truly believed, and triumphed over the gates of hell.
I have mentioned these few things, which belong unto the promise and
prediction of our blessed Saviour in Matt.16:18, (the place insisted
on,) to show that the church, without any disadvantage to the truth,
may be preserved without such general assemblies, which, in the
following ages, proved the most pernicious engines for the corruption
of the faith, worship, and manners of it. Yea, from the beginning,
they were so far from being the only way of preserving truth, that it
was almost constantly prejudiced by the addition of their authority
unto the confirmation of it. Nor was there any one of them wherein
"the mystery of iniquity" did not work, unto the laying of some
rubbish in the foundation of that fatal apostasy which afterwards
openly ensued. The Lord Christ himself has taken it upon him to build
his church on this rock of his person, by true faith of it and in it.
He sends his Holy Spirit to bear testimony unto him, in all the
blessed effects of his power and grace. He continueth his Word, with
the faithful ministry of it, to reveal, declare, make known, and
vindicate his sacred truth, unto the conviction of gainsayers. He
keeps up that faith in him, that love unto him, in the hearts of all
his elect, as shall not be prevailed against. Wherefore, although the
oppositions unto this sacred truth, this fundamental article of the
church and the Christian religion--concerning his divine person, its
constitution, and use, as the human nature conjoined substantially
unto it, and subsisting in it--are in this Last age increased;
although they are managed under so great a variety of forms, as that
they are not reducible unto any heads of order; although they are
promoted with more subtlety and specious pretences than in former
ages; yet, if we are not wanting unto our duty, with the aids of grace
proposed unto us, we shall finally triumph in this cause, and transmit
this sacred truth inviolate unto them that succeed us in the
profession of it.
Chap. III. This person of Christ, which is the foundation whereon the
church is built, whereunto all sorts of oppositions are endeavoured
and designed, is the most ineffable effect of divine goodness and
wisdom--whereof we treat in the next place. But herein, when I speak
of the constitution of the person of Christ, I intend not his person
absolutely, as he is the eternal Son of God. He was truly, really,
completely, a divine person from eternity, which is included in the
notion of his being the Son, and so distinct from the Father, which is
his complete personality. His being so was not a voluntary contrivance
or effect of divine wisdom and goodness, his eternal generation being
a necessary internal act of the divine nature in the person of the
Father.
John Owen, Christologia
(continued in part b (prefactory)...)
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